"When a vision comes from the thunder beings of the West, it comes with terror like a thunder storm; but when the storm of vision has passed, the world is greener and happier; for wherever the truth of vision comes upon the world, it is like a rain. The world, you see, is happier after the terror of the storm. … you have noticed that truth comes into this world with two faces. One is sad with suffering, and the other laughs; but it is the same face, laughing or weeping. … as lightning illuminates the dark, for it is the power of lightning that heyokas have."

“We as caretakers of Turtle Island have always understood Great Spirit has blessed us with the water of life, Mni Wic’oni. We always knew it is the life-line to maintain health and well-being. For a few decades now, we have been told through our ceremonies that man has gone too far, disrupting many cycles of life. Through our passed down knowledge that still carry traditions of respect for the world in order to maintain balance and harmony, we still carry our ways to honor the four seasons upon Mother Earth. On March 21st, many People will be Welcoming the Thunders in ceremonies throughout Turtle Island. We also acknowledge another honoring for water around Mother Earth to unite and offer prayers on March 22nd, known as World Water Day.We are asking to open your heart and minds to this time of crisis that is now upon us, threatening a healthy life for our future generations and also for the many spirit lives of the four legged, winged ones, those that crawl and that swim who depend on Mni Wic’oni, the water of life.Those that know how strong spiritual energy is, understand water is the most essential life-line to survival. It is a ‘Source of Life’ that is so powerful, that when we offer our energy of prayers, it can change into medicinal healing, through united intentions. Even science finally found this out only recently. Water carries the Keeper’s energy and can change very fast. It can also bring death by not respecting its gift, especially when over abused as a Resource. It is time we wake up the World to stop abusing and destroying a gift of life – before it is too late.In a sacred hoop of life, where there is no ending and no beginning.”Onipiktec’a (that we shall live),

"There were a few Indians who were liars, and never on the warpath, playing 'good Indian' with the Indian agents and the war chiefs at the forts. Some of this faithless set betrayed me, and told more than I ever did. I was seized and taken to the fort near Bismarck, North Dakota (Fort Abraham Lincoln), by a brother (Tom Custer) of the Long-Haired War Chief, and imprisoned there. These same lying Indians, who were selling their services as scouts to the white man, told me I was to be shot to death, or else hanged upon a tree. I answered that I was not afraid to die."

"I had sung the war song, I had smelt power smoke, my heart was bad--I was like one who has no mind. I rushed in and took their flag; my pony fell dead as I took it. I cut the thong that bound me; I jumped up and brained the sword flag man with my war club, and ran back to our line with the flag. I was mad, I got a fresh pony and rushed back shooting, cutting and slashing. This pony was shot and I got another. This time I saw Little Hair (Tom Custer)--I remembered my vow, I was crazy; I feared nothing. I knew nothing would hurt me for I had my white weasel tail on. I didn't know how many I killed trying to get at him. He knew me. I laughed at him and yelled at him. I saw his mouth move but there was so much noise I couldn't hear his voice. He was afraid. When I got near enough I shot him with my revolver. My gun was gone. I didn't know where. I got back on my pony and rode off. I was satisfied and sick of fighting."

"This article begins from the premise that Dakota people experienced a colonial invasion of our homeland. That invasion came in the form of deceitful treaties and treaty-making processes by the U.S. government that reveal it never intended to deal fairly with Dakota people; traders who sought their wealth by encouraging the exploitation of our homeland and the indebtedness of our people; missionaries whose religious imperialism sought to destroy Dakota spirituality and culture; soldiers who sought to establish military dominance in Dakota homeland; and settlers who flooded into Dakota lands with their belief in Manifest Destiny. In the context of this colonial narrative, the Dakota were expendable human beings. After too many wrongs, warriors among our people decided it was time to start fighting back. From this vantage point, the war may be interpreted as a defensive war, a war for Indigenous land and Indigenous life. It may be interpreted as a story of a patriotic armed stand by resistors to white invasion and conquest."

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